But Epicureanism is worth studying as more than just early-church context. Though it fell out of favor in the third century AD, it nevertheless anticipated today’s intellectual climate in startling ways.

So, who were the Epicureans?

Moderates, not hedonists. “The philosophy,” notes the Faithlife Study Bible, “emphasized physical and intellectual pleasure and emotional calm (the most pleasure with the least pain).” But, though epicurean’s modern sense connotes excess, the ancients were moderates: Epicurus, quoted in Diogenes Laertius’ Lives of Eminent Philosophers, writes that “Nature’s wealth . . . is easy to procure; but the wealth of vain fancies recedes to an infinite distance.” Therefore,

“When we say . . . that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality. . . . By pleasure we mean the absence of pain in the body and of trouble in the soul. It is not an unbroken succession of drinking-bouts and of revelry . . . it is sober reasoning . . . and banishing those beliefs through which the greatest tumults take possession of the soul.”

Utilitarians. The Epicurean approach to pleasure was practical. They tolerated pain when it brought about greater pleasure; they obeyed social contracts to avoid crime’s anxiety, shame, and punishment; they did good deeds so that others might respond in kind.

Empiricists. “[A]ll our notions are derived from perceptions,” wrote Epicurus, “either by actual contact or by analogy, or resemblance, or composition, with some slight aid from reasoning.” That is, the senses are the best criteria for knowledge.

Atomists. They argued, notes the FSB, that “the world was made of atoms and that such material was all that the world contained.” Even the gods were made of atoms; so were souls.

Believers in distant, nonintervening gods. Their gods were immortal, blissful, and almost infinitely distant—“limited beings” made from the same atomic stuff as humans, who, in their divine equanimity, didn’t care about evil and had “no real effect on the world” (FSB).

Disbelievers in the afterlife. Since souls, made of atoms, disintegrate at death, and since the gods don’t care about evil, there’s no afterlife of divine punishment to fear. Instead, we should:

“Accustom [ourselves] to believe that death is nothing to us, for good and evil imply sentience, and death is the privation of all sentience; therefore a right understanding that death is nothing to us makes the mortality of life enjoyable . . . by taking away the yearning after immortality. . . . Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and, when death is come, we are not.”

For Epicurus, the fear of death was the “greatest anxiety of the human mind”—the pain most worth eliminating.

How did the Epicureans anticipate modernity?

As you can see, Epicureanism disagreed with Christianity on an awful lot: cosmology, theodicy, the meaning of life.

No, its conclusions are familiar for another reason—they sound like those of modern secular culture.

Epicurean empiricism prefigured that of Locke, Berkeley, and Hume. In fact, it even came close to anticipating the idealism of the last two, according to which only perceptions exist, not objects. Epicurus writes, “the objects presented to madmen and to people in dreams are true, for they produce effects—i.e., movements in the mind—which that which is unreal never does” (emphasis added).

Epicurean atomism was remarkably similar to nineteenth-century atomic chemistry: atoms as indivisible, eternal building blocks, things as mere accumulations of atoms colliding with each other. More, the Epicureans came up with a “many worlds” cosmology long before twentieth-century quantum physics did, if for different reasons. Writes Epicurus:

“there is an infinite number of worlds, some like this world, others unlike it. . . . For the [infinite] atoms out of which a world might arise, or by which a world might be formed, have not all been expended on one world or a finite number of worlds, whether like or unlike this one.”

Epicureanism’s matter-of-fact approach to social living shares much with Locke’s utilitarianism, and even modern libertarianism. Since individuals are their own best judges of how to live, society means essentially “Leave me free to maximize my pleasure; in turn, since I don’t want the negative repercussions, I won’t infringe on the freedom of others.” Libertarians, sound familiar?

The Epicureans thought the fear of death animated the rest of life’s anxieties; in the twentieth century, Heidegger and the existentialists agreed. (Of course, from there, their conclusions differed: For the Epicureans, the fear of death was illusory, to be transcended; for the existentialists, it was key to living bravely and authentically.)

Empiricism, atomism, extreme individuality, fear of death as the root of all anxiety—what makes these parallels really interesting is that they aren’t straighforward lines of influence. From the third century AD to the sixteenth, Epicureanism was almost entirely forgotten.

* * *

There are two reasons you should know Epicureanism:

It, with Stoicism, was a big part of the context against which early Christianity established itself. Studying it helps you understand the early church—you’ll get more out of passages like Acts 17:18 and Phil. 3:18.

As we’ve seen, it’s an indirect precursor to secular modernity—one that’s even more interesting for its indirectness. Even though Epicurean philosophy is largely forgotten, modernity tends toward the Epicurean; if you’re interested in engaging the culture, you’ll want to understand this fascinating echo.

Epicurus left us very little—Diogenes Laertius lays out his thought (and quotes him at length) in Lives of Eminent Philosophers, and Lucretius, in On the Nature of Things, builds on Epicurus’ destroyed magnum opus, On Nature. Luckily for scholars, we’re building Logos editions of both through Logos’ philosophy/classics division, Noet—and, right now, you can get these foundational texts on Community Pricing for $5 each. For such rich context, that’s a tiny investment.

The day was October 31, 1517. Martin Luther, a German monk and theologian, took a list of concerns regarding the state of the church and nailed them to the door of the Castle Church in Wittenberg, Germany.

That list is now known as the 95 Theses; that late October day, Reformation Day. But there’s so much more to learn:

What led up to the 95 Theses being written?

What were Luther’s original intentions?

Who, besides Luther, was part of this moment?

Was this the actual beginning of what’s now known as the Reformation?

Expand your knowledge of the Reformation

There are many ways to examine the day Luther nailed up the 95 Theses. With Logos 5, you can research the works of Luther, Calvin, Zwingli, and others.

A major study reevaluating the primary sources of the post-Reformation, Richard Muller’s four-volume Post-Reformation Reformed Dogmatics chronicles the development of Reformed theology and the rise of Protestant orthodoxy. This work demands the attention of anyone interested in the history, development, and contemporary expressions of Reformed theology.

Huldrych Zwingli’s contributions to the Reformation may have been just as important as Luther’s and Calvin’s, yet many still don’t know much about him, let alone read his powerful works. Zwingli preached against ecclesial corruption, fasting, the requirement of clergy celibacy, the veneration of saints, excommunication, and more, setting the stage for the Swiss Reformation. The Works of Zwingli (7 vols.) assembles English translations of some of Zwingli’s most important works, and includes historical works about his life and legacy.

The Reformation Study Bible’s contributing scholars, committed to Scripture’s inerrancy and authority, have the highest academic credentials. These in-depth study notes were compiled from more than 50 distinguished biblical scholars, including Drs. J. I. Packer, James Boice, and Wayne Grudem.

Many pastors and speakers enjoy sharing wise and inspirational quotes from the likes of Augustine, Calvin, Luther, and Wesley, but they don’t always have the time to search those authors’ works for just the right words. With 1,500 Quotations for Preachers, with Slides, the task is easy: quotes are organized by author, theme, and Scripture reference.

Here’s what people who use 1,500 Quotations are saying:

“Writers and pastors, do not pass by 1,500 Quotations for Preachers. This is a terrific resource, one I can guarantee is going to get a lot of use in the coming years. I’m thrilled to have it in my Logos library—and I’m sure you will be, too.” —Aaron Armstrong, BloggingTheologically.com

“This is a robust set of volumes that has obviously been put together by a preacher who knows what preachers need in a quotation compendium. Preachers of every stripe will find this a beneficial addition to their Logos collection.” —J. D. Greear, author of Gospel and Stop Asking Jesus into Your Heart

“Preachers need to do better than merely combing resources for a pithy quote. They should invest themselves in the original sources as much as possible, and this makes it easy to dig into the original material.” —Joe Thorn, JoeThorn.net

“A striking quote, skillfully employed, resonates in the memory, enabling listeners to carry the sermon’s lesson with them during the following week. . . . This reasonably priced resource provides preachers with a vast array of thought-provoking material that will help illuminate and reinforce great biblical themes and theological truths.” —David Daniels, WiseReader.com

“If you preach or teach the Scripture, it’s worth your time to have this sort of resource working as a research assistant for you.” —Jeremy Writebol, JWritebol.net

Over the next few months, Logos will increase its focus on serving the thousands of Canadian users who already know the software’s benefits firsthand, as well as the thousands of future users who will soon experience them.

A lifelong Canadian resident (currently living in Nova Scotia), I was hired to bring a fresh perspective to the Canadian market. Canada’s been a strong supporter of Logos from the beginning, and I’m looking forward to serving as the ambassador between Logos and my home country. After all, behind the US, no other nation has more Logos users than Canada.

I received my Master of Divinity and my Master of Arts (theology) from Acadia Divinity College in Nova Scotia, and I’m a PhD candidate in New Testament at the University of Bristol in England. I’m a massive fan of Canadian hockey, and I’m even more passionate about helping people discover the tools they need to understand the Bible.

How can I serve you?

In the months and years ahead, this new role will bring many challenges and joys. I need your help! If you’re Canadian and you have a desire to help others understand Scripture, I’d love to hear your ideas about how we can help multitudes of Canadians get more out of their Bible study with Logos. Head over to the forums and introduce yourself. I’ll respond as quickly as I can!

Helping people grow deeper in their knowledge of the Bible is one of the greatest privileges I can think of, andI’m excited to help Canada connect with Logos.

Trained at Oxford under the late George Caird, Wright has held teaching posts at some of the world’s leading universities. Not only is Professor Wright a New Testament scholar; he’s also deeply involved in the life of the church. From 2003 to 2010, Wright served as the bishop of Durham, considered the third-highest rank in the Anglican Church. In 2010, Wright left the pulpit and returned to the lectern to take up the position of research professor of New Testament and early Christianity at the University of St. Andrews, Scotland.

“Sometimes we hear it said that ten minutes on your knees will give you a truer, deeper, more operative knowledge of God than ten hours over your books. ‘What!’ is the appropriate response, ‘than ten hours over your books, on your knees?’ Why should you turn from God when you turn to your books, or feel that you must from your books in order to turn to God?”
—B. B. Warfield, The Religious Life of Theological Students

B. B. Warfield, the Lion of Princeton, left a legacy of vast theological importance. Born on November 5, 1851, he was the last of the great Princeton Theologians. Now, as we approach the anniversary of his birth, you can take advantage of some amazing offers from Logos.

Use coupon code BBWFIELD at checkout to get your savings. But don’t wait—these deals last only through November 5!

Get up to $137 off the 20 vol. B. B. Warfield Collection. Study the life and thought of the man who defended divine inspiration against liberal theology. This collection includes the 10-volume Works of Benjamin B. Warfield, plus an additional 10 volumes of books, articles, and lectures.

Right now, you can pre-order several Christian ethics collections at up to 40% off! Written and compiled by experts in the field, these works address many of today’s most pressing ethical issues. And they’re about to ship—don’t miss out!

This collection gives you three important texts illuminating Yoder’s wisdom and theological depth. Preface to Theology introduces Yoder’s theology straight from his seminary curriculum and reveals his passionate commitment to Christology. The War of the Lamb and Christian Attitudes to War, Peace, and Revolution present Yoder’s writings and theology on pacifism, violence, and just-war and just-peacemaking theory. These posthumously published works address theological needs still present today.

The T&T Clark Studies in Ethics collection offers a helpful overview of the field, as well as modern research on various ethical issues. It discusses general approaches to ethics and paves new roads in ethical thought. With titles like Christian Ethics: A Guide for the Perplexed,Moral Theology for the Twenty First Century, and Living for the Future, you’ll find trustworthy Christian perspectives on a variety of tough issues.

This collection of Baylor volumes presents valuable writing on general Christian ethics, as well as such important topics as pacifism and ecology. Harry J. Huebner’s massive Introduction to Christian Ethics represents a new standard in Christian ethics studies, covering ancient, modern, and postmodern traditions and figures. Living with Other Creatures and Greening Paul represent current scholarship on the relationship between Christianity, Scripture, and the ethics of ecology. And Nonviolence: A Brief History presents John Howard Yoder’s influential Warsaw lectures.

The Wipf & Stock Studies in Ethics collection presents four studies on the relevance of Christian ethics to today’s complex issues, as well as a text on methods of ethical analysis. You’ll learn about Gospel-centered nonviolence, the current injustices of the world economy, biblical writings on homosexuality, and the relevance of theology to issues of life and death.

Today’s post is from Morris Proctor, certified and authorized trainer for Logos Bible Software. Morris, who has trained thousands of Logos users at his two-day Camp Logos seminars, provides many training materials.

We read in John 3:16 that “God so loved the world.” Grammatically, world is the direct object of the verb loved. So maybe we wonder, “Where else in the New Testament does world function as a direct object?”

How do you preach on that imprecatory psalm? What do you do with that seemingly bizarre vision in Ezekiel? And where do even begin with the book of Nahum—easily the most unpopular book of the Bible?

If you’ve been asked or done the asking, you know that these passages present special challenges for the preacher. It can be tempting to avoid or at least gloss over them. In the November–December ’13 issue of Bible Study Magazine, we address the passages least likely to see a pulpit. From the violence of the Minor Prophets to the strange visions of Ezekiel to the tedium of the genealogies, we ask “Will It Preach?” and “How?”

Here’s what else the issue offers:

An interview with David Platt on discipleship and an active church culture in “No More Spectators.”

A response to the ongoing conflict in Egypt. Tharwat Wahba, professor and chair of missions at Evangelical Theological Seminary in Cairo, explains how Egyptian Christians are responding to violence and offers hope.

Insights from June Hunt on studying the Bible and counseling others.

You’ll also get the latest book reviews, an eight-week Bible study on Ephesians, and more!

We want to offer designed-for-digital curricula at a very low price—so much so that we moved an already released product to Community Pricing, where you can set the price by bidding. Jacob: Discerning God’s Presence Complete Church Curriculum is now on Community Pricing at almost half off its original price; with enough bidders helping cover costs, the price could go even lower. What’s more, when this volume comes off Community Pricing, we’ll give software credit to everyone who already bought it at full price, and we’ll give all the winning bidders the lowest possible price!

We’re hoping the cost drops so low that we can offer Jacob: Discerning God’s Presence Complete Church Curriculum at a very low price for the foreseeable future. But to get there, we need more bidders—that’s where you come in.

Designed for digital

Jacob: Discerning God’s Presence is part of the Studies in Faithful Living Series, which we designed for the digital age to (1) make the jobs of small group leaders and pastors easier and (2) offer an even more enlightening curriculum to every participant.

Israel Loken, chair of the Bible and theology departments at the College of Biblical Studies in Houston, Texas, says: “Logos has taken group Bible study to the next level with their new Studies in Faithful Living series. Deeply engaging, biblically accurate, and filled with life-changing applications, this series is destined to be the go-to resource for lay leaders for years to come.”

The complete church curriculum includes an ebook with infographics and a video for each chapter. It also includes lesson plans and handouts for leading your Bible studies and small groups, as well as slide presentations for each chapter. Sermon outlines and media resources enable you to share with your entire church.

Learn from the life of Jacob

Jacob’s life was characterized by deception. He deceived his father to obtain his brother’s blessing, and was later tricked by Laban. Throughout his life’s many ups and downs, Jacob struggled to recognize God’s presence. Even so, God remained with Jacob—just as he remains with believers today. In Jacob: Discerning God’s Presence, you’ll walk through life with Jacob and his family—learning along the way how their story is like your story.

With Jacob: Discerning God’s Presence Complete Church Curriculum, you can:

Engage your congregation with a familiar story while discovering new and deeper insights.

Teach more effectively with materials designed to integrate, organize, and maximize efficiency in preparation.

Connect your church members as you journey along with Jacob and learn how his life lessons are relevant today.